John | Knowable Word

The Feeding of 5,000 According to John

January 13, 2014 By Peter Krol

Why did Jesus feed the 5,000?

Each Gospel writer gives a different answer. In this post, I’ll unpack John’s account. I’ll start wide before zooming in on the passage.

The Book

John leaves no doubt about why he wrote his Gospel:

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (John 20:30-31, ESV)

John’s Gospel records numerous signs and their explanations. Many more signs could have been included, but John chose to report those that best fit his intentions: to show Jesus to be the Messiah (Hebrew for “Christ”), the Son of God, and to help people believe in Jesus and have life.

The Signs

John often refers to the signs generally. “These signs” catalogue a series of events that should lead people to consider Jesus’ identity:

“Many believed in his name when they saw the signs that he was doing” (John 2:23).
“No one can do these signs that you do unless God is with him” (John 3:2).
“When the Christ appears, will he do more signs than this man has done?” (John 7:31)
“John did no sign, but everything that John said about this man was true” (John 10:41). [Remember, John spoke of Jesus’ identity as the Lamb of God, who takes away the sin of the world (John 1:29).]

A few particular events are explicitly called “signs”:

Turning water into wine: “This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory” (John 2:11).
Healing an official’s son: “This was now the second sign that Jesus did when he had come from Judea to Galilee” (John 4:54).
Feeding the 5,000: “When the people saw the sign that he had done, they said, ‘This is indeed the Prophet who is to come into the world!'” (John 6:14)
Healing a man born blind: “How can a man who is a sinner do such signs?” (John 9:16)
Raising Lazarus from the dead: “The reason why the crowd went to meet him was that they heard he had done this sign” (John 12:18).

Since these five miracles are labeled as “signs,” we can infer what other “signs” are included in John’s summary statement (John 20:31):

Making a lame man walk (John 5:1-9)
Walking on water (John 6:16-21)
Dying on the cross (John 3:14-15, 10:11, 12:23-36, 19:30-37)
Rising from the dead (John 2:18-22, 10:17-18, 20:26-29)

The Gospel of John focuses on these nine signposts and the discussions they generate about Jesus’ identity as God’s Messiah, his only beloved Son. Those who trust in Jesus find the life they’ve been looking for.

The Feeding

So when we read John 6, we should expect the text to explain Jesus’ role as Messiah. Like the other signs, the feeding of the 5,000 shows the way to eternal life. Let’s observe the text and make some connections.

James Cridland (2007), Creative Commons

A large crowd was following him because they saw the signs that he was doing on the sick (John 6:2). Passover—the great feast celebrating God’s mighty redemption of his people by substituting a spotless lamb (Ex 12:43-13:10)—was at hand (John 6:4). Salvation was in the air, and Jesus took advantage of the fact.

Jesus tested his disciples but knew exactly what he would do (John 6:5-7), just like God did with the Israelites in the wilderness (Deut 8:1-10).

Of the Gospels, only John mentions the little boy who provided the first five loaves and two fish (John 6:8-9). Many preachers today focus on the boy’s willingness to share his lunch, but the text focuses on Andrew’s disbelief that such scarcity of barley loaves could provide for a multitude. “What are they for so many?” Through Andrew’s words, the narrator sets the scene for an impossible promise to come true (Deut 8:8-9). Jesus is Jehovah-Jireh, the God who will provide.

Jesus directs the people to sit down in green pastures. He makes it so they will not want for food (John 6:10-11). The table has been prepared; goodness and mercy have followed them (Psalm 23:1-6).

Jesus tells his disciples to gather the remaining fragments so nothing may be lost, and the meal’s remnant fills twelve baskets (John 6:12-13). Could this be an echo of the OT prophetic books, where God promises to save a remnant of the twelve tribes of Israel through the hand of his ruler from Bethlehem (for example, Micah 5:1-9)?

Finally, when the people see the sign, they draw conclusions about Jesus’ identity as the Prophet foretold by Moses (John 6:14, Deut 18:15-22).

The Main Point

John goes on to draw further connections between Jesus and Moses, the giver of bread from heaven (John 6:32-33). And he explains the miracle in great detail. Just as Jesus distributes loaves for the life of the hungry crowd, so he will give his flesh for the life of the world (John 6:51).

The point is simple: Jesus is the very Messiah Israel has waited for.

He gives life. He saves. He blesses. He nourishes and comforts. He provides.

But most of all, he dies. For God’s precious people, life comes only when the Passover lamb dies. And of that butchered lamb, the innumerable crowds of the world can eat their fill, as much as they want.

Will you join the feast?

Structure: the Shape of Meaning

January 10, 2014 By Peter Krol

Sometimes the Bible’s meaning is plain and simple:

“These are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31, ESV).
“Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven” (Heb 8:1).

Many times, however, the meaning is not so plain:

“Noah began to be a man of the soil, and he planted a vineyard. He drank of the wine and became drunk and lay uncovered in his tent” (Gen 9:20-21).
“Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, ‘Sir, we wish to see Jesus.’ Philip went and told Andrew; Andrew and Philip went and told Jesus” (John 12:20-22).

Deborah Austin (2010), Creative Commons

When you’re studying a Bible passage and the point is not stated explicitly, one thing you can do is zoom out and observe the structure. Often, authors use structure to convey meaning, and we might not get the meaning unless we discern the shape of the text.

For example, Noah’s nakedness in the vineyard comes right after God dismantled and recreated the entire world (Gen 6-8). When we read of a naked man of the soil who consumes a fruit, and of a sin that enters God’s pristine world, alarm bells should go off in our heads, reminding us of Genesis 3. We suddenly realize that, though the Flood may have wiped people from the face of the earth, it could never wipe sin from their hearts. The structure of Genesis (cycles of creation-fall-new beginning) illuminates this strange episode for us.

For another example: John 12 concludes the first half of John’s Gospel. (Chapter 13 launches Act II, with most of the rest of the book describing the last 24 hours before Jesus’ death.) With the singling out of Philip and Andrew (John 12:22), we remember the beginning of the story, where these two men were some of the first disciples called by Jesus (John 1:40, 43). Only this time, Jesus doesn’t have to recruit anyone; disciples are coming to him. The initial “Come and see” (John 1:39, 46) has morphed into “Sir, we wish to see” (John 12:21). These bookends on John 1-12 (among others) show the tremendous impact Jesus’ years of ministry had on the world. This impact fulfills prophecies like Zech 8:20-23 and triggers Jesus’ troubled reflections on his looming death (John 12:23-33).

Over the next month or so, I’ll illustrate the value of structure through a study of the feeding of the 5,000. Through the context and structure of each Gospel, I hope to show that Matthew, Mark, Luke, and John used the same event for a different purpose. Stay tuned!

Get to Know the Word this Year

December 20, 2013 By Peter Krol

Rob Pongsajapan (2006), Creative Commons

In my home office, there’s a fireproof safe where my wife and I keep our most precious possessions. While we partly use the safe for legal papers, we’ve filled most of it with the 45 love letters that document the development of our romance. This bundle of letters is more than a memento; it’s our story.

The story begins with a question mark. A love-struck young man composes a poetic thank-you note to a sweet girl who has done a nice thing for him. He ends the note with a simple question—a question clear enough to give her reason to write back, but vague enough to prevent any guilt should she choose not to. Either way, the presence of the question mark is indisputable, and with it, he takes a chance.

Thana Thaweeskulchai (2008), Creative Commons

She chooses to write back, asking her own vague question in return. Queen’s knight to c3. Game on.

The remaining details will remain private, but I’m willing to share this much: We pored over those letters. We wrapped our hearts in them, and we squeezed every juicy jot and tittle for another drop of meaning. We didn’t read those letters because we had to, though I admit there was a sense of compulsion. We didn’t read those letters to learn about each other, though it’s true each delivery brought more information. Technically, what we did with those letters wasn’t exactly reading. It was more like fixating or indulging.

And all for what? We sought this one thing: to get to know each other. We wanted a relationship.

Similarly, you and I get to read the Bible to build our relationship with the God who wrote it. He already knows us, and he wants us to get to know him. He became a man to reconcile us to himself and live with us forever, and he left a book documenting the whole affair. “And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent” (John 17:3).

Sometimes we think we need a special encounter to know God. We seek a mountaintop experience where we can behold his glory and see him face to face. We want to hear his voice speak with clarity and power. We long to be wowed from on high.

The Apostle Peter had such an experience with Jesus, and he concluded that you and I don’t need to share it:

We were eyewitnesses of his majesty. For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, “This is my beloved Son, with whom I am well pleased,” we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain. And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place. (2 Peter 1:16-19)

The text isn’t clear whether the prophetic word is more sure than the mountaintop experience, or more sure than it would have been without the mountaintop experience (does the word trump the mountaintop, or is it confirmed by the mountaintop?). Either way, Peter says this word is sure. We don’t need the mountaintop; we need to pay more attention to the word that has already been spoken.

That’s why, when Paul wanted to introduce people to Jesus, he introduced them to the Bible (Acts 17:1-3). The apostles were clear that Jesus was the main point of the Bible (John 1:45, 5:39-40, Luke 24:44-49, 1 Peter 1:10-12).

We study the Bible to know Jesus and to help others know him.

Maybe you’ve never studied the Bible without a tour guide or commentary, and you want to learn the basics. Perhaps you know the basics but want to make them instinctive, like an athlete perfecting a skill through endless repetition. Or perhaps you already teach the Bible, but you do so intuitively, unsure of how to take what you do and package it up for wholesale distribution among your flock.

Whatever your situation, a simple and sensible Bible study method will help. This year, how can you be more intentional about both learning to study the Bible and teaching others to study it? Do you think it would be worth it to get to know the Word who is the Truth?

How Not to Receive Your King

December 11, 2013 By Peter Krol

Earlier this week, I attended a wonderful performance of Handel’s Messiah. The choir and orchestra were impressive, and the soloists performed impeccably. It was a marvelous night out with my wife and a few friends.

epSos (2009), Creative Commons

The quality of musicianship had packed the house. Every seat was filled, and parking had overflowed onto the grass. The lengthy standing ovation confirmed my suspicion that I was not the only one who enjoyed the show.

However, in my perception, the greatest marvel was not the performers but the audience.

Right in front of me sat an older couple. From a brief conversation before the concert began, I discovered that they attended a Unitarian church that had “no prescribed beliefs” (their own description). When I asked why they attended (what they liked about it), they said, “it’s very welcoming, and doesn’t require us to believe anything in particular.” They described how the church had conducted Christian, Jewish, and Hindu services, and how they were hoping to organize an Islamic service as well.

One row in front of this couple sat a woman who obviously loved both Jesus the Messiah and excellent music. She really got into the show.

During the “Hallelujah” Chorus, the audience stood reverently, according to tradition. Believers and unbelievers both listened attentively, appreciating the text and music being presented.

And while the choir belted “for the Lord God omnipotent reigneth,” the Unitarian couple snickered as they watched the evangelical woman dance and lift her hands in worship.

I saw similar scenarios playing out around the concert hall, and they led me to consider two dangerous responses I tend to have toward the advent season. These responses are the same common responses people have always had to the coming of the King of Israel.

1. Get swept up in hip (or respectable) Jesus culture

The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!” (John 12:12-13, ESV)

Jesus, the great King of Israel, had arrived, and the crowds were ready. They brought their acclaim, and they whipped up a fervor of Jesus-talk and advent-happiness.

Why did the crowd have such fervor for Jesus?

The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. The reason why the crowd went to meet him was that they heard he had done this sign. (John 12:17-18)

They went because it was cool. Jesus had done an amazing thing in raising Lazarus, and they wanted to check him out. Perhaps they thought they could fight Rome and be unstoppable (if Jesus could perpetually raise their fallen). Perhaps they wanted to be entertained. Perhaps they thought it was too good to be true.

Similarly, Jesus still experiences a certain popularity during the holidays each year. Sappy movies play on syndicated television stations, with their messages of sacrifice and good will toward humanity. People bake cookies shaped like angels and stars. Christmas carols play in department stores.

People attend candlelight services, Messiah performances, and Christmas pageants, all because it’s the cool thing to do this time of year.

I’m tempted to join them; dripping with sentimentality and culturally acceptable platitudes, I can be accepted and respected along with everyone else.

2. Get caught in jealous, manipulative self-protection

So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.” (John 12:19)

Some, seeing the hollow fervor of the crowds, kept themselves apart and refused to get swept into the celebration. They focused instead on their own situation, whining about the loss of their own place and nation (see also the Pharisees response to the raising of Lazarus in John 11:48).

These Pharisees were the ones who responded to the world’s fallenness by making more rules and getting more serious about their spirituality.

Similarly, many today see the materialism and emptiness of the advent season, and they withdraw and make more rules. No Christmas trees. No presents (give the money to charity instead). No parties. No spiking the egg nog.

I’m tempted to go this route myself. For years, I emotionally boycotted the holiday celebrations of my extended family. They didn’t focus on Jesus the way I thought they should, so I tried to win them by being a sourpuss. “Please don’t get me any presents.” “Let’s remember the reason for the season.”

Both responses are irresponsible to the humble King who rode in, bringing salvation and peace with him.

The first response says, “make me happy, but don’t expect me to change.”

The second response says, “make others unhappy, but don’t expect me to change.”

But the King came to bring change (John 12:14-15). Consider the passage John quotes. The one born in a manger, who came to Jerusalem humble and mounted on a donkey (Zech 9:9), takes his selfish, idolatrous people and fashions them into weapons of war (Zech 9:13). He saves the unlovely and makes them like jewels on his crown (Zech 9:16). He shows his goodness and beauty by making grain and new wine (egg nog?) abound (Zech 9:17). He does all this by laying down his life for his beloved people (John 12:31-33).

You’ll understand Jesus’ birth only if you see through it to his death.

His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him. (John 12:16)

May your advent season be full of great joy as you get to know Christ better through his word.

Come Out of Your Shame

November 20, 2013 By Peter Krol

Shame’s nature is to deceive and humiliate. It’s not something we normally like to speak of.

Sure, we’ll break the ice at a party with a round of “what’s your most embarrassing moment?” But everyone knows such things aren’t truly the most embarrassing things. We labor to hide the truly shameful things in our lives. I might speak flippantly of the time I broke a photocopier by displaying one of my least presentable body parts. But I find much more shame in my fear of being unmasculine or in the exposure of my secret hookup life.

Sometimes our shame arises from things we’ve done. Sometimes it arises from things done to us. Sometimes it arises from the work of God in us. All three sources of shame cause us to erect impenetrable fortresses to protect ourselves.

But Jesus receives the shamed. He redeems the shamed. Then he releases the unashamed to change the world. He brings our shame to the light, and he remakes us into something beautiful that reflects his saving glory. He experienced our shame on the cross, and he rose to give us new unashamed life.

Last weekend, I had the privilege of speaking to our students on the topic of shame alongside two of my heroes. From the narratives of John’s Gospel, we showed Jesus addressing the shame of sinners and transforming it by his mercy.

First, Mark Fodale spoke of how “Jesus Receives the Shamed” through the interaction with the adulterous woman in John 8. Here’s a clip:

Then I spoke of how “Jesus Redeems the Shamed” through the healing of the man born blind in John 9. Here’s a clip:

Finally, Dave Kieffer spoke of how “Jesus Releases the Unashamed” through the restoration of Peter in John 21. Here’s a clip:

You can find the full recordings of all three sessions, along with breakout sessions, on the DiscipleMakers website.

Five Things to Observe

August 31, 2012 By Peter Krol

You sit down with your Bible, and you’re ready to study it. You pray and open the page to the right spot. Then…what? You see lots of ink and paper. You’ve heard these verses before.

You’d like to go deeper, and you don’t want to let familiarity get in the way. But what exactly can you do? What should you begin to observe?

Derek Bridges (2006), Creative Commons

Here are some ideas to get you started:

WORDS: Pay attention to the words. Count up how many times different words are repeated. Notice how different things are described or labeled.
GRAMMAR: Identify the subject, verb, and object of a sentence. What are the main verbs? Who is doing what, and where and how are they doing it?
STRUCTURE: How does the passage fit together? Break it into paragraphs. Pay attention to transitions.
GENRE: Is this poetry or prose? A letter or a narrative? Who is the author? Who is the original audience?
MOOD: What tone of “voice” is the author writing with? Does the passage inspire action, invoke emotion, or challenge assumptions?

Here’s an exercise for you to consider. Let’s just take one verse: John 3:16.

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (ESV).

Use the five categories above to help you get started, and try to write 50 observations on that one verse.

Mention one of your observations in the comments below, and let’s see how many we can come up with!

Sometimes the Point is Clear

June 30, 2012 By Peter Krol

Some Biblical authors are very clear about why they wrote their books. When you study these books, don’t feel the need to be particularly profound. If you don’t get to the stated point, you’re probably missing something.

Proverbs – to know wisdom, to understand words of insight, to receive instruction, to give prudence, to understand a proverb (Prov 1:1-6).
Luke – to give an orderly account, that we might have certainty concerning the things we have been taught (Luke 1:1-4).
John – so you may believe that Jesus is the Christ, and have life in his name (John 20:30-31).
1 John – so you may know you have life (1 John 5:13).
Jude – to encourage us to contend for the faith (Jude 3).
Revelation – to reveal Jesus Christ and show his servants the things that must soon take place (Rev 1:1).

Please feel free to comment if I missed any.

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